Biblical Literalism is Scientific, but Not in the Way You Think

The argument assertion goes something like this:

Number 1:

  • Evolution has never been directly observed.
  • It is based on of a theory created by one man (Darwin).
  • Therefore it is not science.

Number 2:

  • The probability of the ordered universe emerging out of chaos is infinitesimally small.
  • You can’t get the order of the universe without direction.
  • Therefore a Designer must have made it that way.

Let’s table the fact that what we see here is a total lack of understanding of what the scientific method is, what a hypothesis is, and how all of those observations and predictions create theories. The scientific method is in itself a process of creating order out of chaos.

If you can stomach it, this fellow goes through the tired assertions of the above argument. Not to mention he is basically calling his atheist interlocutor stupid which is ironic since the supposed atheist seems to understand 5th grade science better than Mr. Feuerstein.

Literal readings developed when both German biblical criticism and science began challenging the construction of knowledge itself. The process by which knowledge is created in ways not related to God gained traction as research based education grew. LIteral readings of the text emerged as a response to the growth of a more or less agnostic presentation of knowledge through science and rationalism, but did so in a strange way. Fundamentalism, and similar evangelical streams of religious thinking, actually made a move to make the bible more scientifically relevant. That is to say, the bible was based in observable fact even more so than science. It is like an epistemological pissing contest.

However, this fundamentalist understanding of knowledge relies on a Baconian scientific system that rooted in pure observation. Science is not in itself the problem. The hypothetical testing process is what, and still does, have the biblical literalist sort in a tizzy. They argue that because you can’t “see” evolution, it is a faith claim and therefore not science. Yet faith in God is formed out of experience and belief in the authority of the bible as a testimony to actual events people witnessed. Because it is authoritative by divine mandate, it is more “factual” and based on “observation.” See how that move works? It argues that a literalist reading of the bible is more scientifically valid than the science of evolution! How’s that for irony.

We should pay attention to how we make sense of the world. Watch how this way of constructing knowledge persists even in post-fundamentalist thinking where the process remains the same, while only the content changes. A kind of self-pity emerges because when one system is destroyed, no alternative means of knowledge construction is there. I call this the depressed liberal. You have new content for what you believe, but you no longer have a viable structure to make sense of all of it and manage it. Thus, the blanket term “postmodern” is thrust upon it as an explanation for something that isn’t even there.

Here is where science and religion converge. Science is an act of refining and making more precise what we know about the world down to the smallest building blocks of nature. The practice of knowing God is a disciplined program where one comes to understand oneself in relation to God down to the smallest fraction of time and through the most mindful of behaviors. In both, a kind of awareness develops about the cosmos and how everything is somehow intelligible and mysterious at the same time.

While Feuerstein and his ilk see this relationship between two understandings of reality as a war, I see it as a dance.

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Refusing the Gangster God

Why did Jesus die?

I was baptized Catholic and then went through a few stages of Protestantism as my mom sought a different expression of her faith. If memory serves me correctly, she had become alienated from the Catholic focus on original sin and persistent guilt. The idea of “if you don’t follow these rules then you will go to hell” was no longer something to settle for. Catholic guilt was the real deal in my family. When my family was going through some rough times the way God looked was alienating.

When my mom married my step-father we joined him in the Presbyterian Church (USA). As she puts it, that church was the first time she heard the Gospel preached and she met God there. It was a powerful experience for her and she has remained Presbyterian ever since. I was just in junior high school so at church, I pretty much just fell asleep.

In between naps, it was there that I hooked into evangelical Protestantism. I found an identity there. Evangelicalism eventually fit. It was my first real faith journey and it lasted from the end of junior high school through seminary. I was a Calvinist, evangelical through my middle year at seminary. However, the fit was never as comfortable as I thought it needed to be in order to fit a solid evangelical mold. I felt out-of-place and as I got more honest about my faith, the friction intensified. So what changed?

Doctrinally, the change came down to one idea: I could no longer accept the notion that God needed to satisfy His own law and its consequences by killing off His Son. The idea that Jesus died to fulfill a legal contract God made with a humanity that didn’t keep up its end of the bargain seemed absurd. It was as if the presence of Jesus himself was relegated to a background status because none of that in itself was meaningful in closing the deal on sin.

God the judge. God the gangster. God made an offer that we couldn’t refuse. Since we refused it we deserved death.

Since we could not possibly satisfy a king and judge like God, God had to suck it up and do it for us. It is as if God was shackled to His own Law. Love is in the service of justice and Jesus serves justice on the cross. Jesus came to die. My exposure to the church Fathers beginning with St. Athanasius’ On the Incarnation turned my understanding of God upside down.

Saint John's Orthodox Church of Hermitage, Pennsylvania, Old Church

Saint John’s Orthodox Church of Hermitage, Pennsylvania, Old Church

In Orthodoxy Jesus didn’t come here to save us from God’s wrath, He came in order to heal what was broken. The most broken aspect of human life is death itself. That’s the Gospel I heard in the narratives. This was the same God who raised Lazarus, who welcomed prostitutes and tax collectors, gave sight to the blind, and told a man to pick up his mat and walk.

God is a God who heals wounds in spite of the fact that we cut ourselves open every day.

God healed death by dying and rising from death. He did this not to satisfy an immutable Law, but because the very nature of God is Love. God’s salvation is not a legal contract, it is a radical healing of the very structure of nature for it to be what it was always intended to be: undivided from God Himself. As the Paschal Troparion is sung:

Christ is risen from the dead
Trampling down death by death
And upon those in the tombs
Bestowing life.

Love, Life, Grace. That’s a God for whom I am will to work. That is a God for whom amending my life to get closer is completely worth the effort.

This is something of a preview to what I will be speaking about at the 2014 Wild Goose Festival. Hope to see you there!

Wild Goose Festival 2014

Wild Goose Festival 2014